Of course, the borrowed intelligence is equally short-lived, and were our negroes carried back to Africa, they would lose what they had acquired here with the same rapidity that they have parted with their original Africanism, and names among them now celebrated would be as utterly lost a hundred years hence as their African names have disappeared here. These things being so, it obviously follows that negro “education” must be oral and verbal, or, in other words, that the negro should be placed in the best position possible for the development of his imitative powers—to call into action that peculiar capacity for copying the habits, mental and moral, of the superior Caucasian. It may be said that all mental instruction is through the imitative capacity, or that our own children are thus educated, but the negro mind, in essential respects, is always that of a child. The intelligence, as observed, is more rapidly developed in the negro child—those faculties more immediately connected with sensation, perception, and perhaps memory, are more energetic, but when they reach twelve and fifteen they diverge, the reflective faculties in the white are now called into action, the real Caucasian character now opens, the mental forces are fairly evolved, while the negro remains stationary—a perpetual child. The negro of forty or fifty has more experience or knowledge, perhaps, as the white man of that age has a more extended knowledge than the man of twenty-five, but the intellectual calibre—the actual mental capacity in the former case is no greater than it was at fifteen, when its utmost limits were reached—its entire power in full development.